Jerome

(Verse 22) But the fruit of the Spirit is charity, joy, peace, patience, kindness, goodness, faith, gentleness, self-control. Against such things there is no law. And what other should hold the chief place among the fruit of the Spirit, if not charity, without which the other virtues are not considered to be virtues, and from which all good things are born? Indeed, both in the Law and in the Gospel, it holds the first place: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength; and you shall love your neighbor as yourself (Deut. 6:5; Matt. 22:37). How abundantly charity is filled with goods, and above we have briefly expressed, and now it may suffice to have said too little: that love seeks not what is its own, but what is another's. And although someone through their own fault may be an enemy to the one who loves them, and they may strive to stir up turmoil in their tranquility through waves of hatred, nevertheless that person is never disturbed: they never consider a creature of God worthy of hatred. For charity covers a multitude of sins. Moreover, what is said by Salvatore: A good tree cannot bear bad fruit, nor can a bad tree bear good fruit (Matt, VII, 18), I believe is pronounced not so much about men as about the fruits of the flesh and the spirit: because neither can the spirit ever produce those vices that are enumerated in the works of the flesh; nor can the flesh overflow with those fruits that arise from the spirit. However, it can happen through the negligence of the possessor that the spirit, which dwells in a person, does not have its fruits; and conversely, the flesh, with its works mortified, ceases to sin. However, they do not always proceed to the point where the neglected tree produces the works of the flesh, and the cultivated tree bears spiritual fruits. In the second place of spiritual fruits, joy is placed: which the Stoics also, who distinguish more subtly, consider to be something different from happiness. For they say that joy is the exultation of the soul over things that are worthy of rejoicing: But they say that happiness is the unrestrained exultation of the soul, which knows no moderation, and even rejoices in things that are mixed with vice. Others in this region place their delight in pleasure: not the kind that excites the body to lust, titillates the senses, or caresses with sweet affection; but another kind, which without moderation and any charm of joy, exalts its voice in laughter. If this is true, and the distinction between their words is not deceiving and deceived, let us consider whether perhaps it is said for this reason: 'The wicked do not rejoice,' says the Lord (Isaiah 57:21). However, it should also be noted that after love, joy follows. For someone who loves another, always rejoices in their happiness. And if they see them deceived by some error and fallen into the slippery slope of sin, they will indeed feel sorrow and hasten to rescue them, but they cannot change joy into sadness, knowing that no rational creature can perish eternally before God. The third fruit of the spirit is peace, from which Solomon himself, who preceded Christ as a type, received his name. And the Psalmist sings about the Church: His place has become peaceful (Psalm 75:2). And in the eight blessings of the Gospel it is written: Blessed are the peacemakers, for they shall be called children of God (Matthew 5:9). It is also sung in the first psalm of degrees: With those who hate peace, I was peaceful (Psalm 120:6). And we should not seek peace only in that, as if we are not quarreling about anything else: but then the peace of Christ, that is, our inheritance, is with us, if our tranquil mind is not disturbed by any passions. After peace comes longanimity, or patience: for both can be interpreted as long-suffering. Opposed to this is pusillanimity, of which it is written: 'The pusillanimous is exceedingly foolish; but he who is patient and endures all things is a wise man' (Ecclus, VII). And when a man is called very wise, he is also called longanimous, as it is written in Proverbs: 'A long-animous man is much in prudence' (Prov. XIV, 29). Benignity or kindness, because in Greek it signifies both, is a gentle virtue, soft, tranquil, and fit for the companionship of all good things; it invites to familiarity, it charms by its discourse, it is regulated by good manners. Finally, the Stoics define it as follows: Kindness is a virtue that is inclined to do good voluntarily. Goodness is not very different from kindness, because it also seems inclined to do good. But it differs in that goodness can be more serious and characterized by stern manners while still doing and providing what is required. However, it may not be pleasant to be around and attract everyone with its sweetness. The followers of Zeno also define it as follows: Goodness is a virtue that is beneficial, that is, a virtue from which utility arises, or a virtue for its own sake, or an emotion that is the source of utilities.


Among the fruits of the Spirit, faith holds the seventh and most sacred place, which is also placed elsewhere among the three: hope, faith, and charity. It is not surprising that hope is not mentioned in this list, since it is in faith that what is hoped for is found. Thus, the Apostle, writing to the Hebrews, defines it: Now faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1). For what we hope for is coming but is not yet present, and through faith we possess it, hoping to hold onto what we believe. It is also asked how faith is placed in charity. The one who loves never considers themselves to be hurt: they suspect nothing except what they love and are loved by. But when love is far away, faith also departs. After faith, gentleness is counted, which is opposed to anger, quarrels, and disagreements. It is never provoked by its opposite, truly like a good tree of the Spirit, producing good fruits. Through this, the servant of God Moses deserved to receive the testimony of Scripture, which said: Moses was meek, more than all men on earth (Num. XII, 3). Above the earth, he said. Above those who saw God face to face, it could not be: for we are often compelled by the weakness of the flesh to do many things. Regarding David also, although many think that he prophesied about our Lord, which we also do not deny, the Holy Spirit sings in a figure of the coming one: Remember, O Lord, David, and all his meekness (Ps. 104:1). Whose meekness was most evident against Saul, Absalom, and Shimei (1 Samuel 24; 2 Samuel 15)? When one person wanted to kill him, another was plotting rebellion, and yet another was throwing stones at him and shouting: 'Leave, leave, wicked man!' (Ibid., XVI, 7). The highest level of self-control is found in the fruits of the spirit. This not only applies to chastity, but also to eating and drinking, and to anger and disturbances of the mind, and to the desire to gossip. The difference between moderation and self-control is that moderation is for those who have reached perfection and complete virtue, of whom the Savior says: 'Blessed are the meek, for they will inherit the earth' (Matthew 5:4). And about himself: Learn from me, for I am gentle and humble in heart (Matth. XI, 29). Continence, however, is truly a virtue on the way, but has not yet reached the goal: because desires still arise in the mind of one who restrains himself, and they defile the mind's ruler, although they do not overcome him, nor drag the one who thinks into action. But not only in desires and desire is continence necessary, but also in the three remaining disturbances, namely, pain, joy, and fear. Against the fruits of such a spirit, there is no law. For the law is not laid down for the just, but for the unjust and disobedient, for the godless and sinful (1 Timothy 1:9). The law tells me: You shall not commit adultery, you shall not kill, you shall not bear false witness, you shall not steal, you shall not covet, you shall not swear falsely (Exodus 20:12 ff): if I do not do all these things, with the fruit of the Spirit reigning in me through charity, the precepts of the law are unnecessary for me. Finally, the wise men of the world have such an opinion about philosophy that what public laws compel people to do out of necessity, philosophy persuades them to do willingly.

(Ver. 24.) But those who belong to Christ have crucified the flesh with its vices and desires. Origen, connecting this passage with the previous ones, reads it as follows: There is no law against those who have crucified the flesh of Christ with its vices and desires, so that it does not mean, as it sounds in Latin, that they who belong to Christ say that they have crucified their own flesh with vices and desires; but Christ's flesh crucified by them with vices and desires. And he asks how in those who have the fruits of the Spirit, and against whom the Law ceased to be, the crucifixion of the flesh of the Lord is put in praise, when it is stated in Hebrews with condemnation: Crucifying again in themselves the Son of God, and making a show (Heb. VI, 6). As for 'crucifying again,' a better compound word in Greek is ἀνασταυροῦντες, which we can interpret as 'recrucifying.' First, therefore, it must be noted that crucifying is one thing, and re-crucifying is another. Furthermore, re-crucifying the Son of God is not the same as crucifying the flesh of Christ with vices and desires. For the flesh of Christ is not primarily and properly the Son of God, but Jesus Christ, who, when he was in the beginning with the Father, the Word of God was made flesh and emptied himself, taking the form of a servant, in order to crucify the flesh and strip off principalities and powers, triumphing over them in the cross, so that the words of the Apostle might be fulfilled: What is dead to sin is dead once (Rom. VI, 10). Therefore, if our bodies are the members of Christ, then our flesh is also the flesh of Christ, which we crucify, mortifying through it on earth, fornication, uncleanness, passion, evil desire, and greed. And now it is spoken of us in praise, who have crucified the flesh of Christ Jesus with vices and lusts, and always carry about in our body the mortification of Jesus, so that His life may also be revealed in our flesh. However, it is no small amount of labor to live in the present age, so that the life of Jesus may now be manifested in our flesh. For in this way, our mortal bodies will be made alive through the Spirit dwelling in us. Where the Latin interpreter placed vices, in Greek they are read as παθήματα, that is, passions. And because passion can signify both pain and other needs of the body, the Apostle cautiously introduced desires: so that he would not appear to deny the nature of the body in spiritual men, but vices. And let it be understood in this way, if we follow the Vulgate edition, as we read: But those who belong to Christ have crucified the flesh with its vices and desires; so that we may say, not that they have crucified the flesh of Christ, but their own. I have almost forgotten the second interpretation. For I have foretold that everything that follows is to be referred to the Law and circumcision. Therefore, the meaning is as follows: Those in whom there is the fruit of the Spirit, charity, joy, and the rest, have crucified the bodily understanding of Scripture, which is now called the flesh of Christ, with his passions and desires, which generate the nourishment of vices for infants and sucklings. He crucified the flesh of Christ, who does not wage war according to the flesh of history, but follows the spirit of allegory that precedes.

(Verse 26.) We will not become empty glory-seekers, provoking one another, envying one another. The Greek word κενόδοξοι, translated by the Latin interpreter through a circuit of three words, expresses how many definitions and meanings glory has, as well as the countless books by philosophers and the two volumes written by Cicero on the subject. However, because we strive not to discuss the etymology of words but the sense of Scripture, we will therefore connect this passage with the previous ones: If we live by the Spirit, let us also walk by the Spirit, not by the Law, but by serving one another in love. We should not argue about the interpretation of Scripture and say, 'Circumcision is better,' no, but 'uncircumcision.' History should be disregarded, and allegory should be followed, rather allegory is empty and shadowy, and fixed on no truth roots. Thus it happens that envy is born among individuals. For they want to exclude you, saying that you should imitate them, not desiring to teach the truth of the Law, but to win. But so that we do not completely omit the word of glory untouched, leaving their foolishness to the philosophers, let us retract something from the Scriptures. The opinion of the crowd, and the praise sought by favor of men, sounds like the name of glory, where it is said: But all their works they do for to be seen of men (Matt. XXIII, 5). And elsewhere: How can ye believe, which receive honour one of another (John V, 44)? Furthermore, in a positive sense in the same place: and seek not the glory that comes from the only God. From which we understand that the same word sometimes signifies virtue, sometimes vice. If I seek glory from men, it is vice; if from God, it is virtue, who also encourages us to true glory, saying: But I receive not testimony from men (John V, 34), and They that honour me, I will honour (1 Sam. II, 30). The glory in divine Scriptures signifies something else, when it presents itself to the gaze of humans as more majestic and divine. The glory of the Lord was seen in the tabernacle and in the temple built by Solomon (1 Kings 8), and on the face of Moses when he did not realize that his face was glorified (Exodus 40). About this glory of the face, I think the Apostle also says: But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord (2 Corinthians 3:18). And the Savior himself, called the brightness of glory and figure of the substance of God (Heb. I). Stephen also saw the glory of God, and Jesus standing at his right hand (Acts VII). But in order that we may also presume the liberty of inventing names for ourselves, since new things require new names (as someone has said), it has been said here: Let us not become desirous of empty or vain glory; let us assert that those who desire the glory of God and the praise worthy of their virtue, and who display something more divine in their appearance, are eager for full glory. And in many places. Our people have transferred majesty for glory. Now for a long time, I desire to burst forth into words, but I am held back by the fear of speaking. Nevertheless, I will speak, and I will not remain silent about my passion, a passion almost common, not about wealth, not about power, not about beauty and the attractiveness of bodies; for these things are clearly called the works of the flesh. If almsgiving is done for praise, the glory is empty: a long speech, followed by paleness from fasting. The words are not mine, but belong to the Savior in the Gospel (Matthew 6). Chastity itself also often seeks human applause in marriage, widowhood, and virgins. And what I have long feared to say, but must be said, even martyrdom, if it is done for the sake of admiration and praise from brethren, is in vain. Let the Apostle speak, let the vessel of election speak: If I give my body to be burned, but have not charity, it profits me nothing (1 Corinthians 13:3). He who said: I know a man in Christ, fourteen years ago (whether in the body, I do not know; or whether out of the body, I do not know, God knows), was caught up to the third heaven (2 Corinthians 12:2). And after a little while: Caught up into paradise, he heard secret words, which it is not permitted for a man to speak: to him, I say, who exerted himself more than all, so that the greatness of the revelations would not exalt him, a thorn in the flesh was given to him, an angel of Satan, who slapped him, so that he would not be exalted. And indeed, three times he asked the Lord to depart from him; but it was said to him: My grace is sufficient for you: for power is made perfect in weakness. What work of God is so necessary as to read the Scriptures, to preach in the Church, to desire priesthood, to minister before the altar of the Lord? But even these, unless someone guards his heart with all diligence, arise from the desire for praise. You may see many (as even Cicero says) inscribe their books with titles about despising glory, and for the sake of glory, note the titles of their own names. We interpret the Scriptures: often we translate the style: what is worthy of reading, we write; and unless they are done for the cause of Christ, but for the memory of future generations and the reputation among people, all the labor will be in vain: and we will be like a resounding cymbal and a clanging cymbal (1 Corinthians 13). You may see many people arguing about the Scriptures: making the word of God a sports bench: they provoke each other, and if they are defeated, they envy: for they are eager for empty glory. I know from the Latin manuscripts in that testimony which we have set forth above: If I deliver my body to be burned, and have not charity, it profiteth me nothing; but because of the similarity of the word, which in Greek is θερμανθήσομαι and θαυμασθήσομαι, only a part of a letter distinguishes it, an error has crept in among our people. But even among the Greeks themselves there are different copies.

(Chapter VI - Verse 1) Brothers, even if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Knowing that Paul was a servant of God, who did not desire the death of a sinner but their repentance (Ezekiel 18:23, 33). And except for the Trinity, every creature, though it may not sin, is still capable of sinning. Therefore, he also encourages those who are spiritual to reach out a helping hand to one who is falling, being mindful of their own fear of sin. And beautifully preoccupying in the offense, he calls him a man who can die: showing the fragility of his condition from his very name; so that he may be worthy of forgiveness, who, like a man deceived by error and immersed in a whirlpool, is unable to lift himself up without help and assistance. However, a man is not added to the spiritual realm, but he is commanded as if by God, to instruct a man preoccupied in the offense: or (as is better expressed in Greek) to perfect in the spirit of gentleness. However, the one who is being perfected does not lack everything, but something. In fact, if he has not erred with many sins, but has been preoccupied with some fault, let him apply the spirit of gentleness and meekness in correcting the spiritual sinner, so that he does not desire to correct the wandering one in a rigid, angry, and sad manner; but let him provoke him, promising salvation and forgiveness. Let him bring forth the testimony of Christ: that he invites those burdened by the weight of the law and sins to his gentle and light yoke, so that they may learn that he is humble and meek, and find rest for their souls (Matthew 11). Let us use this testimony against heretics: who, inventing various nature myths, say that a spiritual tree is good and never produces bad fruits. Behold the Apostle, whose authority they themselves also follow, says that those who are spiritual can sin if they are puffed up with the pride of their heart and fall. This we also confess; and that earthly beings can become spiritual if they turn to better things. Can what is written to the Corinthians be opposed to us: What do you want? Shall I come to you with a rod, or in charity, and the spirit of meekness (I Cor. IV, 21)? For if there, he says that he comes to sinners not in the spirit of meekness, but with a rod: how does he here not employ a rod, but the spirit of meekness, with those who have been prevented from sinning in any way? But there, it is said to those who, after sinning, not feeling their own error, were unwilling to be subject to their superiors and corrected by penance. But when the understanding sinner acknowledges his wound and gives himself to the physician to be healed, there the rod is not necessary, but the spirit of gentleness. And it may be questioned whether someone should instruct the sinner in the spirit of gentleness for this reason: that he should consider himself so as not to be tempted. Therefore, the righteous person, who is sure in his own mind and knows that he cannot stumble, should not instruct the sinner in the spirit of gentleness? To this, we will say that even if the righteous person has overcome, knowing how great a struggle he has won, he will offer more forgiveness to the one who sins. For even the Savior was tempted, in all things like us, without sin: so that he can sympathize and commiserate with our weaknesses, having experienced them himself, and to show how difficult it is to achieve victory in the flesh. If a virgin remains until old age, forgive those who were once deceived by the heat of youth, knowing the difficulties they have overcome. If someone, for the confession of Christ's name, witnessed another denying him in torment, let them sympathize with the wounds of the denier, and marvel not so much at their defeat, but at their own victory. Also, pay attention to the caution of the writer, for he did not say, 'Considering yourself, lest you fall,' but rather, 'lest you be tempted also.' To conquer or to be conquered is sometimes within our power; however, to be tempted is within the power of the one tempting. For if the Savior was tempted, who can be confident that they will pass through the storms of this life without being tempted? Those who believe that Paul spoke according to humility, and not truly, say this not out of ignorance of the language but rather of the knowledge of this matter. For he should have spoken in order, saying: You, who are spiritual, instruct such in the spirit of gentleness, considering yourselves, lest you also be tempted; and not to place the plural number into the singular. Therefore, the Hebrew among the Hebrews, and one who was very learned in the vernacular language, was unable to express profound meanings in a foreign language; nor did he greatly care about the words, since he had the meaning in safety. These things according to simple understanding. Furthermore, in order to continue the order of the second exposition, this passage about the end of the Epistle to the Romans must be explained. For there, when he was writing about the food and observances of the Jews, and those who despised the precepts of the Law according to the letter, he described the strong and perfect: but he also recounted the weak and little ones who were still being led by old customs, and saw that there was a dispute between the spiritual and the carnal. He warned the spiritual not to despise the carnal, and said: Receive the weak in faith, not for the purpose of argumentation of opinions. For another believes he may eat all things: but he that is weak, let him eat herbs. Let not him that eateth, despise him that eateth not: and he that eateth not, let him not judge him that eateth. For God hath taken him to him. Who art thou that judgest another man's servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand. And another judgeth every day a day: let every man abound in his own sense. He that regardeth the day, regardeth it unto the Lord. And he that eateth, eateth unto the Lord: for he giveth thanks to God. And he that eateth not, eateth not unto the Lord and giveth thanks to God. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord. Therefore, whether we live or whether we die, we are the Lord's. For unto this end Christ died and rose again: that he might be Lord both of the dead and of the living. But thou, why dost thou judge thy brother? Or thou, why dost thou despise thy brother? For we shall all stand before the judgment seat of Christ. For it is written: As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God. Therefore, every one of us shall render account to God for himself. And again: But we must bear the weaknesses of the weak, and not please ourselves. Let each one of you please his neighbor for his good, to build him up. (Romans 15:1-2).

(Vers. 2.) Carry one another's burdens, and thus fulfill the law of Christ. For sin is a burden, and the Psalmist testifies, saying: My iniquities have risen above my head, like a heavy burden weighing me down (Psalm 38:5). And Zechariah, in a vision, saw a weighty lead covering of iniquity (Zechariah 5). The Savior took this burden upon Himself for us, teaching us by His example what we ought to do. For indeed he carries our iniquities, and he grieves for us, and he invites those who are burdened by the weight of sins and the Law to the light burden of virtue, saying: My yoke is easy, and my burden is light. Therefore, whoever does not despair of his brother's salvation, but extends a hand to the one who prays, and as much as he can, weeps with the one who weeps, is weak with the weak, and judges his own sins as those of others, such a person fulfills the law of Christ through charity. What is the law of Christ? This is my commandment, that you love one another (John 13:34). What is the law of the Son of God? Love one another, as I have loved you. How did the Son of God love us? Greater love has no one than this, that someone lay down his life for his friends (John 15:13). Whoever does not have compassion, nor is clothed with the bowels of mercy and tears, although he may be spiritual, will not fulfill the law of Christ. But let us also connect this place with the previous ones. For we follow a twofold understanding. If someone is weak in faith and is still nourished with the milk of infancy, they cannot so quickly transition from legal observance to the spiritual sacraments: you who are stronger, bear their burdens, lest your knowledge cause your brother to stumble, for whom Christ died. Also bear the need of your brother, who aids the burdened poor with the weight of destitution, and makes friends for himself with unjust money (Luke 16), whom Christ addresses after his resurrection: Come to me, blessed of my Father: possess the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink (Matthew 25:34, 35). According to this meaning, Paul, teaching Timothy in another Epistle, added: Command those who are rich in this present world not to be conceited or to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life (1 Timothy 6:17-19). He who grasps true life, surely the one who speaks: I am the life (John 14:6), fulfills the law of Christ, which aims at life.

(Verse 3) For if anyone thinks that they are something when they are nothing, they deceive themselves. If anyone does not want to bear the burdens of others, and is merciless, satisfied only with their own work and virtue, not seeking what is of others but what is their own, that is, a lover only of themselves and not of God, they deceive themselves. However, it can be read and distinguished in two ways: Either, if anyone thinks that they are something when they are nothing, or in this way: If anyone thinks that they are something, as we will explain later, when they are nothing, they deceive themselves. And this difference resonates more in Greek than in Latin. The first sense of this distinction is: Whoever considers themselves to be something, and is nothing, deceives themselves. The second sense is deeper, and is more pleasing to us: If someone considers themselves to be something, in that they think they are something, not out of kindness towards their neighbor, but out of their own work and effort, judging themselves only by their own virtue, this person, out of this very arrogance, becomes nothing, and deceives themselves: which is better expressed in Greek as φρεναπατᾷ, which means, they deceive their own mind: for which the Latin interpreter has used the phrase, they deceive themselves. But he deceives his own mind, who thinks himself wise, and according to Isaiah, he is wise in himself and understands in his own sight (Isa. V). The understanding of this passage is connected to circumcision and the Law: Whoever is spiritual and does not have mercy on his neighbor, despising the humble because he himself is higher, deceives himself, not knowing that this is the law of the spirit, that we should love one another.

(Verse 4) But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. The meaning is this: You, who consider yourself spiritual and stronger in the weakness of others, should not focus on the weakness of the one who is falling but on your own strength. For it is not because someone else cannot perfectly transition from Judaism to Christianity that you are a perfect Christian; rather, if your own conscience does not bother you, you have reason to boast in yourself and not in someone else. An athlete is not strong because they have defeated the weak and overpowered the feeble limbs of their opponent, but if they are strong in their own strength, not in the weakness of others. It can be understood another way: one who has a conscience of good work and considers themselves should not boast about it to others, pour out their own praise to the world, share it with everyone, and seek glory from the favor of others. Rather, they should have glory within themselves and say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. He who seeks glory from another, is neither crucified with the world, nor is he himself crucified with Christ. He has indeed received his reward, that which he sought from men.